While there were some encounters of Western travelers or missionaries such as St. Francis Xavier and Ippolito Desideri with Buddhist cultures, it was not until the 19th century that Buddhism began to be studied by Western scholars. It was the work of pioneering scholars such as Eugène Burnouf, Max Müller, Hermann Oldenberg and Thomas William Rhys Davids that paved the way for modern Buddhist studies in the West. The English words such as Buddhism, “Boudhist”, “Bauddhist” and Buddhist were coined in the early 19th-century in the West, while in 1881, Rhys Davids founded the Pali Text Society – an influential Western resource of Buddhist literature in the Pali language and one of the earliest publisher of a journal on Buddhist studies.[511] It was also during the 19th century that Asian Buddhist immigrants (mainly from China and Japan) began to arrive in Western countries such as the United States and Canada, bringing with them their Buddhist religion. This period also saw the first Westerners to formally convert to Buddhism, such as Helena Blavatsky and Henry Steel Olcott. An important event in the introduction of Buddhism to the West was the 1893 World Parliament of Religions, which for the first time saw well-publicized speeches by major Buddhist leaders alongside other religious leaders.
The 20th century saw a prolific growth of new Buddhist institutions in Western countries, including the Buddhist Society, London (1924), Das Buddhistische Haus (1924) and Datsan Gunzechoinei in St Petersburg. The publication and translations of Buddhist literature in Western languages thereafter accelerated. After the second world war, further immigration from Asia, globalization, the secularization on Western culture as well a renewed interest in Buddhism among the 60s counterculture led to further growth in Buddhist institutions. Influential figures on post-war Western Buddhism include Shunryu Suzuki, Jack Kerouac, Alan Watts, Thích Nhất Hạnh, and the 14th Dalai Lama. While Buddhist institutions have grown, some of the central premises of Buddhism such as the cycles of rebirth and Four Noble Truths have been problematic in the West. In contrast, states Christopher Gowans, for “most ordinary [Asian] Buddhists, today as well as in the past, their basic moral orientation is governed by belief in karma and rebirth”. Most Asian Buddhist laypersons, states Kevin Trainor, have historically pursued Buddhist rituals and practices seeking better rebirth, not nirvana or freedom from rebirth.
Buddhism has spread across the world, and Buddhist texts are increasingly translated into local languages. While Buddhism in the West is often seen as exotic and progressive, in the East it is regarded as familiar and traditional. In countries such as Cambodia and Bhutan, it is recognized as the state religion and receives government support.
In certain regions such as Afghanistan and Pakistan, militants have targeted violence and destruction of historic Buddhist monuments.